Vedic Language (वैदिकभाषा) - Revision history

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Ckanak93: /* पदज्ञानम् || Knowledge of Word */ Editing and formatting, removing diacritics

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पदज्ञानम् || Knowledge of Word: Editing and formatting, removing diacritics

Ckanak93: /* वैदिकभाषानिर्माणांशाः ॥ Basic Units of Vaidika Bhasha */ Editing, removing diacritics

2018-04-25T19:04:41Z

वैदिकभाषानिर्माणांशाः ॥ Basic Units of Vaidika Bhasha: Editing, removing diacritics

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 == References ==
 <references />
 [[Category:Vedas]]

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 A few nuances of samskrit used in Vaidika bhasha (वैदिकभाषा) and Laukika bhasha (लौकिकभाषा) such as differences in syllables, words, meanings, sentences and thoughts worthy of note are placed in the reader's perspective.
-== वैदिकभाषायाः सूक्ष्मप्रभेदाः ॥ Nuances of Vaidika bhasha ==
+== Vedic Language - A Few Nuances ==
 We bring forth in the following section the subtle differences in Vedic Language (वैदिकभाषा) with examples, far different from the present day language, and the associated interesting points that are raised.
 === अक्षरम् || Akshara (Alphabet) ===
@@ Line 41: / Line 41: @@
 There are rks with a single akshara as a complete word:<blockquote>ऊ॒र्ध्व ऊ॒ षु णो॑ अध्वरस्य होत॒रग्ने॒ तिष्ठ॑ दे॒वता॑ता॒ यजी॑यान् । (Rig. Veda. 4.6.1)</blockquote><blockquote>ūrdhva ū ṣu ṇo adhvarasya hotar agne tiṣṭha devatātā yajīyān |</blockquote>One cannot understand the rk mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.
 === अर्थः || Artha (Meaning) ===
-Apart from the unique words seen in vedic texts, some words such as those given below are seen both in Vedic and Classical texts but with different meanings.<ref>Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>
+Apart from the unique words seen in vedic texts, some words such as those given below are seen both in Vedic and Classical texts but with different meanings.<ref name=":5">Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>
 {| class="wikitable"
 !Word
@@ Line 88: / Line 88: @@
 === विचारः || Vichara (Thought) ===
 * अ॒ग्निम॒भिप॑वते | agnimabhipavate | अ॒ग्निम॒भिसंप॑वते | agnimabhisaṁpavate | (Tait. Brah. 2.3.9)
-Is there any significant difference in the above two statements? Does a mantra need repetition to just add an adverb, saṁ (सम्) (Upasarga) to the verb ‘pavate (पवते)’, when latter sentence alone could have done the job, particularly when we know Veda uses minimum words with maximum efficiency?
+Is there any significant difference in the above two statements? Does a mantra need repetition to just add an adverb, sam (सम्) (Upasarga) to the verb ‘pavate (पवते)’, when latter sentence alone could have done the job, particularly when we know Veda uses minimum words with maximum efficiency?
 * म॒नो॑ गायत्रि॒यै | गा॒य॒त्री त्रिष्टुभे॑ | त्रि॒ष्टुब्जग॑त्यै | जग॑त्यनु॒ष्टुभे॑ | manō gāyatriyai | gāyatrī triṣṭubhē | triṣṭubjagatyai | jagatyanuṣṭubhē |  (Tait. Brah. 3.7.6)
 What is the underlying thought of such often seen repetitions?
 * वाचेन्नम् |‍ ब्रह्मण ओदनम् | vācēnnam |‍ brahmaṇa ōdanam | (Tait. Aran. 3.10)
 What is Veda conveying in these two repeated sentences?
 == प्रातिशाख्य-ग्रन्थाः ॥ Pratishakhya Granthas ==
 Many such questions arise in understanding Vedas, thus making their interpretation difficult. These variations suggest that Vedic language is different from conventional languages that we know and use. Veda talks about the importance of akshara at many places. There are many rk (ऋक्) and Yajus mantras emphasizing the importance of akshara. 11th  anuvaka of 7th prashna in 1st kanda of Taittiriya samhita<ref>Taittriya Samhita ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%83%E0%A4%B7%E0%A5%8D%E2%80%8D%E0%A4%A3%E0%A4%AF%E0%A4%9C%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%AD Kanda 1 Prapathaka 7])</ref> is all about aksharas, starting with <blockquote>अग्निरेकाक्षरेण वाच मुदजयत् | agnirekākṣareṇa vācha mudajayat</blockquote>Earlier Vedic scholars (Shaunaka, being one of them) wrote books on the language structure of Veda, called as '''Pratishakhya Granthas'''. Each one of those books deal at length about akshara. Hence, one has to thoroughly understand the speech system and become eloquent in vedic grammatical rules to interpret Vedic language.

@@ Line 85: / Line 85: @@
 * अन्नं॒ वै च॒न्द्रमाः॑ | annaṁ vai chandramāḥ (Tait. Brah. 3.2.3)
 * स॒हस्र॑शृङ्गो वृष॒भो जा॒तवे॑दाः | sahasraśr̥ṅgō vr̥ṣabhō jātavēdāḥ (Tait. Brah. 3.7.2)
-Although the words in the sentences above appear to be understood, a meaningful sentence cannot be comprehended. If they are viewed as traditional samskrit words, the translated sentences will not convey relevant meanings.<ref name=":1" />
+Although the words in the sentences above appear to be understood, a meaningful sentence cannot be comprehended. If they are viewed as traditional samskrit words, the translated sentences will not convey relevant meanings.<ref name=":1" /> <!-- we can later elaborate a little on how the meanings are not relevant. To make the statement more convincing  -->
 === विचारः || Vichara (Thought) ===
 * अ॒ग्निम॒भिप॑वते | agnimabhipavate | अ॒ग्निम॒भिसंप॑वते | agnimabhisaṁpavate | (Tait. Brah. 2.3.9)

@@ Line 1: / Line 1: @@
-The subject of Vedic interpretation is highly technical requiring a specialized knowledge of not only the language of the Vedas but also the vast Vedic and post-Vedic literature together with a thorough grounding in the exegetical, grammatical, religious, cultural, philosophical, philological, lexicographical, and historical studies connected with them.
+The subject of Vedic interpretation is highly technical requiring a specialized knowledge of not only the language of the [[Vedas (वेदाः)|Vedas]] but also the vast Vedic and Post-[[Vaidika Vangmaya (वैदिकवाङ्मयम्)|vedic literature]] together with a thorough grounding in the exegetical, grammatical, religious, cultural, philosophical, philological, lexicographical, and historical studies connected with them.
 Although there are numerous apparent similarities between vedic language and classical sanskrit, the difference between them in respect to grammar, vocabulary, style, matter and spirit are very conspicuous. <ref name=":0">Ram Gopal. (1983) ''The History and Principles of Vedic Interpretation.'' New Delhi : Concept Publishing Company</ref>
@@ Line 9: / Line 9: @@
 We bring forth in the following section the subtle differences in Vedic Language (वैदिकभाषा) with examples, far different from the present day language, and the associated interesting points that are raised.
 === अक्षरम् || Akshara (Alphabet) ===
-A single Akshara makes a difference in the meaning of the same word <!-- the table does not explain the difference the letter brings to the meaning --> and same r̥k (ऋक्), in different sections of Veda as seen below<ref name=":1" />
+A single Akshara makes a difference in the meaning of the same word <!-- the table does not explain the difference the letter brings to the meaning --> and same rk (ऋक्), in different sections of Veda as seen below<ref name=":1" />
 {| class="wikitable"
 |इ'''ळा'''<nowiki>मग्ने |</nowiki><nowiki> iḷāmagnē | </nowiki><br>(Rig. Veda. 3.1.23)
@@ Line 31: / Line 31: @@
 |}How can one explain the change of aksharas, when the texts are being carried from the very beginning, to this day without any distortion by oral tradition?
-Svarga (स्वर्ग) is the word used in all the other three Veda samhitas but in Yajurveda samhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?
+Svarga (स्वर्ग) is the word used in all the other three Veda [[Samhita (संहिता)|samhitas]] but in [[Yajurveda]] samhita alone, it is replaced by suvarga (सुवर्ग). Does adding a simple vowel u (उ) make a great difference?
 === पदम् || Pada (Word) ===
-For instance, the words (पदम् | Pada or शब्दः | Shabda) svaha (स्वाहा), svadha (स्वधा), and vashat (वषट्) are very common in Veda but their precise meaning is not known.<ref name=":1" />
+For instance, the words svaha (स्वाहा), svadha (स्वधा), and vashat (वषट्) are very common in Veda but their precise meaning is not known.<ref name=":1" />
 * स्वाहा॒ स्तोम॑स्य वर्धना॒ प्र क॑वी धी॒तिभि॑र्नरा | svāhā stomasya vardhanā pra kavī dhītibhir narā | (Rig.Veda. 8.8.5)
 * यज्ञोवै स्वाहाकारः | yajñovai svāhākāraḥ | (Shat. Brah. 3.1.3.27)
@@ Line 39: / Line 39: @@
 What these sentences mean can be fully understood, only when the exact meaning of the words svaha (स्वाहा), svadha (स्वधा), and vashat (वषट्) are known.
-There are r̥ks with a single akshara as a complete word:<blockquote>ऊ॒र्ध्व ऊ॒ षु णो॑ अध्वरस्य होत॒रग्ने॒ तिष्ठ॑ दे॒वता॑ता॒ यजी॑यान् । (Rig. Veda. 4.6.1)</blockquote><blockquote>ūrdhva ū ṣu ṇo adhvarasya hotar agne tiṣṭha devatātā yajīyān |</blockquote>One cannot understand the r̥k mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.
+There are rks with a single akshara as a complete word:<blockquote>ऊ॒र्ध्व ऊ॒ षु णो॑ अध्वरस्य होत॒रग्ने॒ तिष्ठ॑ दे॒वता॑ता॒ यजी॑यान् । (Rig. Veda. 4.6.1)</blockquote><blockquote>ūrdhva ū ṣu ṇo adhvarasya hotar agne tiṣṭha devatātā yajīyān |</blockquote>One cannot understand the rk mantra context without knowing the meaning of words comprising of single akshara which is a unique feature of the Rigveda.
 === अर्थः || Artha (Meaning) ===
 Apart from the unique words seen in vedic texts, some words such as those given below are seen both in Vedic and Classical texts but with different meanings.<ref>Aryamantavya Article : [http://aryamantavya.in/from-vedic-to-classical-sanskrit-development-or-decay/ From Vedic to Classical Sanskrit] (Development or Decay)</ref>
@@ Line 51: / Line 51: @@
 |Speech, Skill and Activity
 |One of the 57 names for Vak
 (सप्तपंचाशत् वाङ्नामानि |११| saptapaṃcāśat vāṅnāmāni |11| Nighantu 1.11)<ref>Nighantu Shastram ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref>
 One of the 11 names for Prajna
@@ Line 69: / Line 70: @@
 |House, Progeny, Wealth
 |One of the 22 names for House
 (द्वाविंशतिः गृहनामानि  | ४ | dvāviṃśatiḥ gṛhanāmāni | 4 | Nighantu 3.4)<ref name=":2" />
 One of the 15 names for Progeny
 (पञ्चदश अपत्यनामानि  | २ | pañcadaśa apatyanāmāni | 2 | Nighantu 2.2)<ref name=":3" />
-One of the 28 names for Wealth (अष्टाविंशतिः एव धननामानि | १० | aṣṭāviṃśatiḥ eva dhananāmāni | 10 | Nighantu 2.10)<ref name=":3" />
+One of the 28 names for Wealth
 |<nowiki>Name of an Asura (असुरभेदः | asurabheda), Place called Gaya (गयाप्रदेशः | gayapradesha)</nowiki><ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%97%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%9C%E0%A4%BE%E0%A4%A4%E0%A4%82 See Gaya])</ref>
 |}Some Vedic words like mutra (मूत्रम्), purisha (पुरीषम्) etc. even convey repugnant or repulsive meanings. By quoting Sanskrit meanings, some of the modern writers are even entering the area of pornography in explaining Vedic statements.<ref name=":1" />

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 Samhita’s capability is indicated by compound akshara kṣa – क्ष. The word not only indicates all the audio capsules which mouth can produce, but also its samhita capability. The word akshara literally means what it sounds!
-One more example to indicate how Vedic words are coined : om is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an oft quoted sentence from Veda. akshara ō – ओ is the result of combining vowels a – अ and u – उ.  Thus, om represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.
+One more example to indicate how Vedic words are coined : om is a very common word in Veda and ōm iti ekākṣaraṁ brahma – ॐ इति एकाक्षरं ब्रह्म is an often quoted sentence from Veda. akshara ō – ओ is the result of combining vowels a – अ and u – उ.  Thus, om represents Brahma through its manifestation, having the properties of a – अ, u – उ and ṁ – म्.
 == संवादः || Discussion ==
 Interesting questions raised by Shri. Achyut Karve and discussed in the Bharatiya Vidvat Parishad may also be on the minds of many people:
@@ Line 238: / Line 238: @@
 A few thoughts of Sri. Rayalu Viswanatha, regarding Aksharas<ref name=":1" /> of the Vedic Language.How does Veda apportion meaning to each akshara?
-Our life is a continuum of actions and events. Area of articulation is the main area where actions and events are taking place. Every action is an yajña. Satapatha Brāhmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into aksharas in the yajña śāla – the place of action. The speech action is representative of all actions in our life.
+Our life is a continuum of actions and events. Area of articulation is the main area where actions and events are taking place. Every action is an yajna. Shatapatha Brahmana says vāg‍hi yajñaḥ – वाग्‍हि यज्ञः, i.e., our ideas, intentions and desires are converted into aksharas in the yajna shala – the place of action. The speech action is representative of all actions in our life.
-The sparśa aksharas are in three rows. Human existence has three aspects. First one refers to activities associated with our daily routine. The second one is connected with our ideals, dreams, goals and emotions. The third is the world of knowledge, thinking and awareness. aksharas in the three rows are correspondingly used in Vedic language. All nāsikyas (nasal sound are used to identify and describe the various jñana activities. The akshara ma (म), last in the line, is reserved for mind (manas) .
+The sparsha aksharas are in three rows. Human existence has three aspects. First one refers to activities associated with our daily routine. The second one is connected with our ideals, dreams, goals and emotions. The third is the world of knowledge, thinking and awareness. aksharas in the three rows are correspondingly used in Vedic language. All nasikyas (nasal sound are used to identify and describe the various jnana activities. The akshara ma (म), last in the line, is reserved for mind (manas) .
-The ūshma aksharas are used to identify prāna area (forces responsible for living).
+The ushma aksharas are used to identify prana area (forces responsible for living).
-Man has four traits. Four antaḥstha aksharas are used for the four traits as given below:
+Man has four traits. Four antastha aksharas are used for the four traits as given below:
 # Man always does one thing or the other— (ya – य) .
-# He is an individual, separate jīva — (ra – र) .
+# He is an individual, separate jiva — (ra – र) .
-# He is not the same individual but a different one when he is dreaming to achieve his / her goals, gripped by deva bhāva — (la – ल).
+# He is not the same individual but a different one when he is dreaming to achieve his / her goals, gripped by deva bhava (देवभावः) — (la – ल).
-# Can speak to express himself, vāk — (va – व) .
+# Can speak to express himself, vak (वाक्) — (va – व) .
 We can see that the matrix is the miniature audio picture of man himself and Vedic language expands it into a full-blown audio picture.
 === Examples ===
-Vowels are spread over the entire yajña śāla. The akshara a – अ is located at the entrance, i – इ in the middle and u – उ at the end. They are taking part in the formation of every akshara. They represent the time and the potential needed for the yajña.
+Vowels are spread over the entire yajna shala. The akshara a – अ is located at the entrance, i – इ in the middle and u – उ at the end. They are taking part in the formation of every akshara. They represent the time and the potential needed for the yajna.
-Broadly there are three stages of time for any incident or event (yajña) – past, present and future. Veda attributes the three stages to the three prime vowels  a – अ, i – इ and u – उ respectively since their positions of articulation are in the same order. a – अ is also used for the ever-present tense since when we open our mouth to speak, first sound that comes out is that of a – अ and is present when other vowels are not in operation.
+Broadly there are three stages of time for any incident or event (yajna) – past, present and future. Veda attributes the three stages to the three prime vowels  a – अ, i – इ and u – उ respectively since their positions of articulation are in the same order. a – अ is also used for the ever-present tense since when we open our mouth to speak, first sound that comes out is that of a – अ and is present when other vowels are not in operation.
 * agnim īḻe purohitaṁ | अ॒ग्निमी॑ळे पु॒रोहि॑तं |
-The above is the first sentence of Rigveda and agni is the first Word. The word starts with a – अ. So agni is ever present. The word ends in i – इ. The word agni is now being used in the yajña. Whatever may be the meaning of the word, two features of the object meant by the word agni are clear. Rigveda starts with agni, the ever present force and constantly in use with every yajña (action) . Rigveda deals with all aspects of yajña up to the point of start. yajñas in Veda cover the entire spectrum of actions in life and the resulting behavior. yajña is an attempt to improve ourselves from the existing state. When the yajña is completed successfully, the driving force agni, invoked for the purpose becomes a part of us. Then it will be agna and NOT agni. So Sama Veda which deals with final stages of yajña starts with the word agna  – agna āyāhi vītaye – अ॑ग्न॒ आया॑हि वी॒तयॆ॑ ( Sama. Samh.1). Agni, the driving force of the achievement has become agna, ever present in us as a new capability achieved. But for the change of vowels in this word, we will not know the two different states of Agni.
+The above is the first sentence of Rigveda and agni is the first Word. The word starts with a – अ. So agni is ever present. The word ends in i – इ. The word agni is now being used in the yajna. Whatever may be the meaning of the word, two features of the object meant by the word agni are clear. Rigveda starts with agni, the ever present force and constantly in use with every yajna (action) . Rigveda deals with all aspects of yajna up to the point of start. Yajnas in Veda cover the entire spectrum of actions in life and the resulting behavior. Yajna is an attempt to improve ourselves from the existing state. When the yajna is completed successfully, the driving force agni, invoked for the purpose becomes a part of us. Then it will be agna and NOT agni. So Samaveda which deals with final stages of yajna starts with the word agna  – agna āyāhi vītaye – अ॑ग्न॒ आया॑हि वी॒तयॆ॑ ( Sama. Samh.1). Agni, the driving force of the achievement has become agna, ever present in us as a new capability achieved. But for the change of vowels in this word, we will not know the two different states of Agni.
-i – इ indicates present tense (time during which yajña is conducted) and u – उ,the future. Yajur veda, which describes implementation of procedures in detail, begins with both these vowels in the first two sentences.
+i – इ indicates present tense (time during which yajna is conducted) and u – उ,the future. Yajurveda, which describes implementation of procedures in detail, begins with both these vowels in the first two sentences.
 * iṣetvorjetvā – iṣe tvā + ūrje tvā | इ॒षॆत्वॊ॒र्जॆत्वा॑ – इषॆ त्वा + ऊर्जॆ त्वा |
-All our actions (yajñas) are only with a purpose to achieve iṣa – our present requirement, hence starts with vowel i – इ. The word ūrja is our hopefully achievable future wants and has to start with u – उ. The two sentences are combined into one (saṁhita) to indicate that human nature is to keep an eye on future while working for the present!
+All our actions (yajnas) are only with a purpose to achieve iṣa – our present requirement, hence starts with vowel i – इ. The word urja (ऊर्जा) is our hopefully achievable future wants and has to start with u – उ. The two sentences are combined into one (samhita) to indicate that human nature is to keep an eye on future while working for the present !
 == References ==
 <references />